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| Author |
楊惠南 (著)=楊惠男 (au.)
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| Source |
華岡佛學學報=Hwakang Buddhist Journal
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| Volume | n.8 |
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| Date | 1985.10 |
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| Pages | 193 - 236 |
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| Publisher | 中華學術院佛學研究所 |
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| Publisher Url |
http://www.chibs.edu.tw/
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| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Keyword | 龍樹=龍樹=Nagarjuna=kLu-sgrub; 迴諍論; 空性; 正理派; 四量; 比較哲學; 認識論; 辯證法; 虛無主義 |
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| Abstract | 《迴諍論》是龍樹批判正理學派 (`Nyaya`) 的作品之
一. 正理派以為世間的一切事物都是真實而不空的，且還
以為認識這些事物的四種方法 -- 四種「量」 (`pramana`
) 也是真實而不空的. 這四種「量」是：現量 (感官知覺)
，比量 (推理)，阿含量 (言語上的證言)，譬喻量 (認同
或比較). 而龍樹，在其《迴諍論》中，卻力圖證明這四種
「量」的空幻不實性;因龍樹主張「一切事物都是空的」
. 正理學派的學者構作了一個兩難式 (dilemma)，以指
責龍樹說：如果「一切皆空」，請問「一切皆空」這語句
本身空或不空? 如果是空，那就無法否定事物，因一個空
幻不實的東西，怎麼可能具否定事物的功用呢? 反之，如
果不空，那就表示並非「一切皆空」，因有不空的東西存
在. 龍樹為回答這兩難的問題，指出「一切皆空」這
語句的功能，是在「告訴我人」 (Jnapayati) 世界的真
相是：一切皆空;這語句的功能，並不在「否定」事物.
在這種意義下的「空」，本文作者指出，龍樹的否定哲學，
並不像瑜伽行派 (`yogacara`) 所批評的那樣，是一種虛無
主義 (nihilism); 也不像李查. 羅賓生 (Richard
H.Robinson) 等當代學者所說的那樣，是一種黑格爾 (
Hegel) 式的「辯證法」 (dialectical method). 龍樹
的「空」，只想「告訴我人」 (jnapayati) 世界的真相
，它不想「否定」什麼，也不想肯定什麼.
The Vigraha-`vyavarttani` is one of
`Nagarjuna's` works criticizing the `Nyaya` school
of thought. `Nyaya` philosophy regars not only
everything in this world as real and substantial but
also the four methods (`pramana`) for knowing these
things. i.e. pratyaksa (congnition through the
senses)，`anumana` (deduction)，`sabda` (proof by
virtue of the statement)， and `upamana`
(comparison). As `Nagarjuna` held that "everything
is empty," he attempted in his `Vigrahavyavarttani`
to prove the deceptive and unreal nature of these
four methods.
`Nyaya` thinkers had constructed a dilemma in
order to charge `Nagarjuna`：Is if "everything is
empty" this postulate itself also empty? In case it
is it would not deny anything for how could a
deceptive and unreal thing bring the negation of
something to effect? On the other hand，if it is not
empty it would entail that by no means "everything"
is empty as something not emtpy would exist. In
order to refute this dilemma `Nagarjuna` pointed out
that the function of the statement "everything is
empty" consists in telling us (`jnapayati`) the
actual situation of the world-everything is empty.
It does not lie in the negation of things.
The author points out that through `sunyata` in
this sense，`Nagarjuna's` philosophy of negation
does neither resemble the nihilism the `Yogacara`
criticized，nor the Heglian dialectical method which
Richard H.Robinson and other contemporary scholars
saw therein. `Nagarjuna's` `sunyata` is just telling
us the factual state of the world. It does not
intend to negate or affirm anything. |
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| Table of contents | 一、「四種獲得正知的方法」並不是可靠的 196
二、「不存在的事物」並不是一種存在 213
三、結論 227
主要參考書目 236
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| Hits | 1297 |
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| Created date | 1998.07.22
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| Modified date | 2017.08.23 |
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